At last they had him consigned to a miry dungeon, and it was the king who (at the instance of the Cushite Ebed-melech) intervened for his relief, though he remained a prisoner in other quarters till the fall of Jerusalem (586 B.C.).
His subsequent advance to the kingship over Judah and Israel at Jerusalem is represented as due to the weak condition of Israel, facilitated by the compliance of Abner; partly, also, to the long-expressed wish of the Israelites that their old hero should reign over them.
The Nicene Creed of the liturgies, often called the Constantinopolitan creed, is the old baptismal creed of Jerusalem revised by the insertion of Nicene terms. The idea that the council merely added to the last section has been disproved by Hort's famous dissertation in 1876.3 The text of the creed of the Nicene Council was based on the creed of Eusebius of Caesarea, and a comparison of the four creeds side by side proves to demonstration their distinctness, in spite of the tendency of copyists to confuse and assimilate the forms.4 Creed of Eusebius, A.D.
The Sacramentary of Serapion (c. 350), The Pilgrimage of Etheria (Silvia) (c. 385), and The Catechetical Lectures of Cyril of Jerusalem (348) are also of value in this connexion.
The heathen gather against Jerusalem and take the city, but do not utterly destroy the inhabitants.
The Chaldeans alone destroyed Jerusalem (2 Kings xxv.); Edom was friendly or at least neutral (Jer.
Particular questions of importance, the Jerusalem bishopric, the healing of the Colenso schism in the diocese of Natal, the organization of native ministries and the like, occupied much of his time; and he did all in his power to foster the growth of local churches.
In conjunction with his brother Leonardo, he wrote in Latin a history of the first crusade, entitled De Bello a Christianis contra Barbaros gesto pro Christi Sepulchro et Judaea recuperandis libri tres (Venice, 1432, translated into Italian, 1543, and into French, 1620), which, though itself of little interest, is said to have furnished Tasso with the historic basis for his Jerusalem Delivered.
But what Barnabas did see with full reasoned conviction, he was staunch in upholding; thus he upheld the general cause of Gentile freedom from the obligation of circumcision (as distinct from perfect religious equality with Jewish believers) at the Jerusalem conference (Acts xv.).
Rabshakeh's appeal to the besieged inhabitants of Jerusalem was based on these same considerations.